89 Galen, (De comp. med. secundum locos bk. V., edit. Kühn Vol. XII. p. 830.) quotes from Criton the following description in further confirmation: Πρὸς δὲ τοὺς ἐπὶ τῶν γενείων λειχῆνας πάθος ἀηδέστατον, καὶ γὰρ κνησμοὺς ἐπιφέρει καὶ περίστασιν τῶν πεπονθότων καὶ κίνδυνον οὐκ ὀλίγον, ἕρπει γὰρ ἔστιν ὅτε καθ’ ὅλου τοῦ προσώπου, καὶ ὀφθαλμῶν ἅπτεται, καὶ σχεδὸν τῆς ἀνωτάτω δυσμορφίας ἐστὶν αἴτιον, καὶ διὰ τοῦτο χρηστέον ἂν εἴη ἐπιμελέστερον τῇ θεραπείᾳ, ἐφορῶντα τοὺς παροξυσμοὺς καὶ τὰ διαλείμματα καὶ συγκρίνοντα ἀπὸ τῶν κεχρονισμένων τὰ νεοσύστατα, ἐφ’ ὧν ἁρμόσει χρῆσθαι τοῖς ξηραίνουσι φαρμάκοις· ὅταν δ’εἰς ψώραν ἢ λέπραν μεταπέσῃ πρὸς τοῖς ξηραίνουσι χρῆσθαι καὶ τοῖς ῥύπουσιν. (But in the case of lichenes, scabs, on the chin the malady is most troublesome. Now it brings on itchings and a critical condition of the afflicted and no small danger; for it creeps sometimes over the whole face, and attacks the eyes, and generally is productive of the most utter disfigurement. Wherefore physicians should devote more than ordinary care to its treatment, watching the crises of the malady, and the intervals, and judging from the symptoms that have become chronic such as have but just broken out, on the appearance of which it will be expedient to exhibit siccative medicines. On the other hand when it has resolved itself into the itch or leprosy, exhibit cathartics in combination with the siccatives). The same is contributed also by Aëtius, Tetrab. II. serm. 4. ch. 16. Besides the discrepant statement to the effect that the eyes are attacked as well, the most noteworthy points are the crises and intervals Mentagra went through, and its passing over into Psora and Lepra (Itch and Leprosy).

90 Galen and Aëtius, loco citato, give particulars of the composition of a number of these.

91 Gruner, Morborum antiquitates pp. 162-171.

92 J. C. Dieterich, Iatreum Hippocraticum, continens Narthecium medicinae veteris et novae (Hippocratic Remedies, containing a Treasury of Ancient and Modern Medicine), Ulm 1661. 4to., p. 692.

93 Hence also Diogenes Laertius, VI. 2. 6., ἅλα λείχειν (to lick up salt).

94 The explanation of Galen, De simpl. medicam. temperam. et facult. bk. VII. ch. 11. 6. (edit. Kühn, XII. p. 57.): λειχὴν ὠνομάσθαι δ’οὕτω δοκεῖ διὰ τὸ λειχῆνας θεραπεύειν (and it seems lichen,—moss, is so called because it cures lichenes,—scabs), is hardly likely to find any one else to subscribe to it.

95 Aristophanes, Knights 1280-1283. In the Wasps, 1280-1283, Aristophanes says, speaking of the same Ariphrades:

(Then Ariphrades, much more ingenious-clever, who he swore without ever having learnt the trick from any, but all out of his own wisdom, discovered how to work the tongue, going into the brothels everywhere). Also Peace 883-885.:

(Trygaeus. Who? Servant. Who? why Ariphrades, begging to bring her to him. Trygaeus. But, dear man, he will fall on her, and lick up her broth).

96 Anthologia Graeca, cum versione Latina Hugonis Grotii, edita ab H. de Bosch (Greek Anthology, with Latin version by Hugo Grotius, edit. H. de Bosch) Utrecht 1795. 4to., Vol. I. p. 38. bk. II. Tit. 5. Epigr. 9. Brunck’s Analecta, Vol. III. p. 165. Epigr. 76. Here too should be quoted the following Epigram (Brunck’s Analecta, Vol. II. p. 386. Anthology, bk. II. Tit. 5. Epigr. 8.) of Ammianus, which at the same time speaks for the general meaning of licking:

(Not because you lick the reed, not for this do I abominate you; but because you do so even without the reed). Ausonius, Epigr. 126., endeavours in another way, by initial letters, to indicate λείχει (he licks):

(Λαῒς, Ἔρως, and Ἴτυς, Χείρων and Ἔρως, Ἴτυς repeated,—if you write these names, then take off the first letters, you make a verb with them that means what you do, learned Eunus; it does not become me to name the abomination nation in Latian speech). At the same time we see from this that in the IVth. Century, where Ausonius lived at Bordeaux, the vice of the cunnilingue was still constantly practised and that not even in secret. Should the words of Clement of Alexandria, Paedagog. II. ch. 8. p. 178., also be brought into connection with this: ἡ δὲ ἐπιτήδευσις τῆς εὐωδίας, δελεάρ ἐστι ῥαθυμίας, πόῤῥωθεν εἰς λίχνον ἐπιθυμίον ἐπισπωμένης. (And the cultivation of sweet perfume is a bait of idleness, indirectly alluring to dainty voluptuousness)? The male olere (to have an evil smell) held good equally for the cunnilingue.

Diogenes Laertius, V. 65., quotes verses of Crates, where we read: οὔτε λίχνος, πόρνης ἐπαγγελλόμενος παρῇσι (nor dainty desire, proclaimed on the cheeks of a harlot); the same occur also in Clement of Alexandria, loco citato ch. 10. Finally yet another quotation, from Martial (XI. 59.), should come in here; he says to a pathic:

(But to you I will do no harm; nay! rather shall my member, when your left hand has done its work and been washed, say to your grasping avarice,—now lick, fellate, me). This passage has been misunderstood by most of the commentators, because they chose to read lana (woollen cloth) for laeva (the left hand), or else thought to find here a reference to manustupration (masturbation with the hand). But really it means nothing more than that the poet declares he will resort to irrumation, after his mentula (member) has been washed with the left hand, [the Latin cannot mean this; lotā is ablative case, and must be taken with laevā. Transl.],—a usage to which we shall come back again subsequently; but which is at once clearly authenticated by a fragment of Lucilius, where we read:

(With the left hand his mistress wipes the tears from his penis).

97 Galen, Isagoge ch. 18. (edit. Kühn Vol. XIV. 779).

98 Galen, loco citato ch. 13. pp. 657, 758.

99 Plato, Phaedo p. 81 A., οἱ ἀφικομένη ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, πλάνης καὶ ἀγνοιας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ. (So having come there, the soul is in a state of assured happiness being free of error and ignorance and fear, and fierce passions and the other ills of mankind).

100 Plutarch, De solert. anim. p. 972 D., Ἔρωτες δὲ πολλῶν οἱ μὲν ἄγριοι καὶ περιμανεῖς γεγόνασιν, οἱ δὲ ἔχοντες οὐκ ἀπάνθρωπον ὡραϊσμόν. (But for the passions of many, some are naturally fierce and frantic, but there are others again that show no anti-social effeminacy). The Etymologicum Magnum says: ἄγριοι οἱ παιδεράσται, ἤτοι ὅτι ἄγριόν ἐστι τὸ πάθος ἡ παιδεραστία. (wild,—means the paederasts, that is, because the passion of paederastia is a wild one). Perhaps too the phrase of Theocritus is referable to the same: ἄγριον, ἄγριον ἕλκος ἔχει κατὰ μηρὸν Ἄδωνις (a savage, savage wound has Adonis in the thigh).

101 In Hesychius occurs also the form ἀγριοψωρία (malignant itch). Whether the latter is connected with our subject, technical investigations must inform us. The passing over of Mentagra into Psora (Itch) points that way.

102 Willian, “Die Hautkrankheiten” (Skin-Diseases), transl. by F. Friese, Breslau 1794. 4to., Vol. 1. pp. 29 and 32.

103 Paulus Aegineta, De re Med. bk. IV. ch. 3., ἀγρίους δὲ καλοῦσι λειχήνας τοὺς ὑπὸ τῶν μετρίως ξηραινόντων οὐδὲν ὀνιναμένους. ὑπὸ δὲ τῶν σφοδρῶς παροξύνοντας. (now they call malignant lichens those which get no benefit from the milder siccatives, and are actually aggravated by the more violent).

104 Oribasius, De morb. curat., edit. Eunap. bk. III. ch. 59., in Steph. collect. p. 637., Ergo quibus nihil affertur auxilii ab iis medicamentis quae mediocriter siccant et exacerbantur ab iis quae siccant vehementer, eas λειχῆνας ἄγριους vocant. (Accordingly such lichens as are in no way benefited by remedies that are moderate siccatives, and are aggravated by those that are violent ones, these they call λειχῆνας ἀγρίους (malignant lichens)).

105 Jöhrens, in his Dissertation already cited speaks thus on the subject (p. 47): “De feminis, cum suavia maritorum evitare nequiverint, quomodo ab ista infectione liberae evaserint, maius restat dubium: nos opinamur, cum viri barbam saepius radi soliti fuerint, ea propter patentibus a novacula poris virulentum illud fermentum aut incentivum toxicum facilis sese insinuare et characterem suum imprimere; imberbes contra feminas, glabritie cutis resistente porisque minus patulis, sospitari potuisse.” (In the case of women, when they have been unable to avoid the caresses of husbands, it remains very doubtful how they have got off free from this infection. Our own opinion is that as men have always been accustomed to have the beard shaved frequently, for this reason the pores being opened more widely by the action of the razor, that virulent ferment and active poison creeps in more easily and produces its characteristic effect. On the other hand women being beardless, the baldness of the skin offering an obstacle and the pores being less open, have been able to escape).

106 However this did happen in isolated cases, as is shown by the example of Philaenis, who indeed was a Tribad properly, in Martial, bk. VII. Epigr. 67.,

(After all these indulgences when she still feels lustful, she does not fellate, this she deems unmanly; she just mouths girls’middles. The gods give you your desire, Philaenis, you who think it a manly vice to act the cunnilingue). Comp. bk. IV. Epigr. 41. But it was always a very exceptional thing to find this vice practised among women; in fact Juvenal, Sat. II. 47-49., denies it altogether:

(No such detestable example is to be found in our sex,—Taedia does not lick Cluvia, nor Flora Catulla).

107 It is a surprising circumstance that the words basium, basiare, basiator (kiss, to kiss, kisser) appear only to have come into use by the Romans from the time of Catullus onwards, and are found almost exclusively in Martial, Juvenal and the still later Petronius, so coinciding with a period in which dissoluteness of morals had reached the highest pitch among the Romans. Some would derive the word basium from βάζω, loqui, (to speak); so perhaps it may have been used in a similar way to narrare (to tell) in Martial (III. 84.) in the sense of cunnilingere. Βάζω, βαίνω, βεινῶ and βινῶ (to speak, to go, to have sexual intercourse) seem all to have one and the same stem. The second of the two Epigrams of Martial quoted in the text reminds us almost involuntarily of the first Tarsica of Chrysostom. Apparently basium and basiare always imply a vicious kiss, to kiss viciously, in a general way. Hence Martial, XI. 62., Mediumque mavult basiare quam summum, (And she had rather kiss his middle than his head). Petronius, Sat., Ultime cinaedus supervenit,—extortis nos clunibus cecidit, modo basiis olidissimis inquinavit. (Finally a cinaedus appeared,—he made at us with writhing buttocks, and anon befouled us with most evil-smelling kisses).

108 Galen, loco citato, mentions in particular the physicians. Crito and Pamphilus, who lived in the reign of Domitian, and who accordingly were contemporaries of Martial’s, as pre-eminently successful in the treatment of mentagra.

109 Also Hippocrates, De aere aq. et loc. p. 549. Vol. I. ed. Kühn, says: ἀλλὰ τὴν ἡδονὴν κρατέειν, διότι πολύμορφα γίνεται τὰ ἐν τοῖς θηρίοις· περὶ μὲν οὖν Αἰγυπτίων καὶ Λιβύων οὕτως ἔχειν μοι δοκεῖ. (But that love of pleasure gained the mastery, inasmuch as the passions in beasts are of many forms; now with regard to the Egyptians and Libyans this seems to me to be the case).

110 Julian, Caesares, in “Opera Omnia” Paris 1630. 4to., Pt. II. p. 9., Ἐπιστραφέντες δὲ πρὸς τὴν καθέδραν ὤφθησαν ὠτειλαὶ κατὰ τὸν νῶτον μυρίαι, καυτῆρες τινὲς καὶ ξέσματα, καὶ πληγαὶ χαλεπαὶ καὶ μώλωπες, ὑπὸ τῆς ἀκολασίας καὶ ὠμότητος, ψωραί τινες καὶ λειχῆνες, οἷον ἐγκεκαυμέναι. (for translation see text).

111 Suetonius, Vita Tiberii ch. 68.

112 Tacitus, Annals bk. IV. ch. 57.

113 Galen, De composit. medicament. secundum genera bk. V. ch. 12. edit. Kühn Vol. XIII. p. 836.

114 Bertrandi, “Abh. von den Geschwüren” (Treatise on Ulcers) from the Italian. Erfurt 1790. 8vo. § 200.

115 Aëtius, Tetrab. II. serm. 4. ch. 16., Quandoquidem vero plurimi sunt qui illitionum usum aversantur, maluntque adhibere emplastra, utpote quae neque per sudores obtortos defluant, neque rarefacta etiam cutem circumtendant, annectam et horum aliquot apparatus. (However, inasmuch as there are many who are opposed to the use of salves, and prefer to apply plasters, on the ground that the latter are not liable to run through sweatings that are superinduced nor yet to liquify and spread on the skin, I will add some forms of these plasters).

116 Plinius Valerianus, De re medica bk. II. 56., Graeco nomine lichenes appellatur, quod vulgo mentagram appellant, et est vitium, quod per totam faciem solet serpere, oculis tantum immunibus; descendit vero in collum et pectus ac manus, foedat cutem; eosque, qui sic vexantur, osculari non convenit, quoniam contactus eorum perniciosus fore perhibetur. (In Greek nomenclature the name lichenes is given to what the common people call mentagra, and is a malady that as a rule creeps over the whole face, the eyes alone being unaffected. But it also goes down to the neck and breast and hands, disfiguring the skin. It is not right for those so afflicted to kiss, for their contact is said to be injurious.)—Marcellus Empiricus, De med. liber ch. 19., Ad lichenem sive mentagram, quod vitium neglectum solet per totam faciem et per totum corpus serpere et plures homines inquinare. Nam Soranus medicus quondam ducentis hominibus hoc morbo laborantibus curandis in Aquitania se locavit. (For lichen or mentagra, a malady which if neglected will creep over the whole face and the whole body, and disfigures many men. Indeed Soranus a Physician at one time sold his professional services in Aquitania to two hundred patients suffering from this disease).

117 Marcellus Empiricus, De medicam. liber ch. 19., Adversum Elephantiasin, quod malum plerumque a facie auspicatur, primumque oritur quasi lenticulis variis et inaequalibus, cute alba, alibi tenui, plerisque locis dura et quasi scabida et ad postremum sic increscit ut ossibus, caro adstricta, tumescentibus primum digitis atque articulis indurescat. Hic morbus peculiariter Aegyptiorum populis notus est nec solum in vulgus extremum, sed etiam reges ipsos frequenter irrepsit, unde adversus hoc malum solia ipsis in balneo repleta humano sanguine parabantur. Mustelae igitur exustae cinis et eiusdem belluae, id est elephantis sanguis immixtus et inlitus, huiusmodi corporibus medetur. (Against elephantiasis, which malady is generally seen in the face, beginning first with a sort of scales of various shape and different size, the skin being white, in some parts thick, in others thin, in most places hard and with a sort of scab over it; eventually the malady increases to such a degree that the flesh is as it were drawn tight over the bones, the fingers and joints swelling first, and becomes indurated. This disease was particularly familiar among the peoples of Egypt, and not merely did it affect the lowest vulgar, but even frequently crept in amongst kings themselves, whence it came that, to combat the evil, baths filled with human blood were prepared for them in the bath-house. The ashes therefore of a burned weasel and the blood of the corresponding beast, that is to say the elephant, were mixed together and used as an ointment in the remedial treatment of bodies so afflicted).—Actuarius, Meth. med. bk. VI. ch. 6. On diseases of the Face, reads: Ad affectus eminentes, facieique pruritus ac principum elephantiae, (For the principal affections, itchings of the face and the beginnings of elephantiasis). Again Aretaeus, De sign. chron. bk. II. ch. 13. edit. Kühn p. 179., says: τὰ πολλὰ μὲν ὅκως καὶ ἀπὸ σκοπιῆς τοῦ προσώπου ἀρχόμενον τηλεφανὲς πῦρ κακόν, (Most oftentimes resembling a far-seen bale-fire beginning from the watchtower, as it were, of the face).

118 Commentar. in Horatium. Antwerp 1608. Vol. II. p. 469.

119 Zachar. Platner, De Morbo Compano ad verba Horatii bk. I. Sat. V. v. LXII. prolusio (Dissertation on the Companian Disease as mentioned by Horace). Leipzig 1732. 4to., also reprinted in his Opuscula, Leipzig 1794. 4to. Vol. II. pp. 21-28. The author holds the disease to have been a sort of warts, having a resemblance with those observed in Syphilitic patients.—Nebel, E. L. W., De morbis veterum obscuris (On some Obscure Diseases of the Ancients), Sect. I., Giessen 1794. 8vo. pp. 18-25. The author believes the Morbus Campanus to have been identical with Sycosis or θύμιον (large wart), but to have had no connection with the Lues Venerea (Venereal Contagion).

120 Noteworthy is the explanation of Isidore, Etymol. bk. IV. ch. 9. 17., Oscedo est, qua infantum ora exulcerantur, dicta a languore oscitantium. (Oscedo is a complaint whereby children’s mouths become ulcerated, so called from the languor of those gaping); the latter part is unintelligible. Were these oscitantes (gapers) possibly fellators? Lucian, Pseudolog. ch. 27. says of Timarchus, ἀναπετάσας τὸ στόμα, καὶ ὡς ἔνι πλατύτατον κεχηνὼς, ἠνείχου τυφλούμενος ὑπ’αὐτοῦ τὴν γνάθον. (and with a gape as wide as is possible to make, you were borne away, your jaw blocked by him).

121 Horace, Odes III. 27. 11. Ausonius, Idyll. XI. 15.

122 Luxus in the sense of sexual excess occurs not unfrequently in ancient writers, e.g. in Tacitus, Hist. IV. 14., Suetonius, Nero 29. Capua luxurians is well known from the history of Hannibal. It is worth noting that Paracelsus gives the name luxus to Venereal disease; he says, De causis et origine luis Gallicae, (Of the Causes and Origin of the French Contagion), bk. I. ch. 5.: Luxus autem nomen quod attinet, illud ab influentia, id est, efficiente causa desumptum esse intelligendum est. Est autem luxus irritatio quaedam ac titillatus spermatis, ad perficiendum actum venereum, a morbis in corpore latentibus causata, itaque Veneris impressione a morbo in actu ipso facta, tum ex vulgari luxu fit luxus morbi seu morbidus. Proinde luxus hic non naturalis sed Satyricus dicendus erit. (But luxus the name that is applied to it, this name must be understood as being taken from the influencing circumstance or efficient cause. Now luxus is a certain irritation or tickling of the seed, leading to the performance of the Venereal act and caused by diseases latent in the body, and so a strong motion of love being made in consequence of the disease in the act itself, then from the common expression luxus, is formed luxus of the disease, or morbid luxus. It follows this luxus will have to be called not natural, but Satyric luxus).

123 Possibly a double entendre lurks even in the ad pugnam venere (they came to the fight). Festus, under the word, says: Osculana pugna in proverbio, quo significabatur victos vincere, (An Osculan—otherwise Asculan,—fight a proverbial saying that signified the vanquished being victorious). The Roman general Laevinus was beaten by King Pyrrhus at Asculum, soon after at the same place the King was himself beaten by Sulpicius.

124 Ovid, De arte amandi bk. III. v. 778., Nunquam Thebais Hectoreo nupta resedit equo, (Never did his Theban bride—Andromaché,—sit on the Hectorean stallion). Comp. Martial, bk. XI. Epigr. 105.

125 It is worthy of note that Rhazes, Elchavi seu Continens, Brescia 1486. fol., p. 276., mentions certain ulcers on the verge, that come from ascensio mulieris supra virum (the woman getting on the man)!

126 Seneca, Nat. Quaest. bk. I. ch. 16., also says of Hostius, who had contrived magnifying mirrors for his use, in order to see himself in all positions: Et quia non tam diligenter intueri poterat, cum compressus erat et caput merserat, inguinibusque alienis obhaeserat, opus sibi suum per imagines offerebat, (But as he could not so accurately see, when he was shut in and had plunged down his head, and was fast to another’s private parts, under those circumstances he had his doings represented to him by pictures).—Catullus, LXXXIII. 7.,

(For there exists no further form of wickedness that he can resort to,—not even if he devour himself with down-pressed head). Propertius, bk. II. 15. 22., Mecum habuit positum lenta puella caput, (A limber girl held her head down-pressed along with me).

127 Equum, qui nunc aries appellatur, in muralibus machinis, Epeum ad Troiam (sc. invenisse), (The horse, which now is called the ram, among engines for attacking walls, Epeus invented at Troy), says Pliny, Hist. Nat. bk. VII. ch. 57. (edit. Franz, Vol. III. p. 287.); similarly Pausanias, bk. I. ch. 23., ἵππος δούρειος μηχάνημα εἰς διάλυσιν τοῦ τείχους (a horse of wood an engine for the destruction of the wall). Further ἵππος (horse) is used as a nickname for a lewd man. The Scholiast on Oribasius, Collect. Med. bk. XXIV. ch. 8. in A. Mai, Auct. Class. e vatican. codd. edit. Vol. IV. p. 30. mentions ἵππος πύργος (horse tower), but in what sense we have not been able to decide.

128 Mutilus, κολοβὸς, κόλος, the special expression for beasts that have lost one or both horns. Thus mutilus aries (a mutilated, hornless, ram) Columella de R.R. VII. 3., capella mutila (mutilated she-goat) VII. 6., bos mutilus (mutilated ox) Varro, De ling. Lat. VIII. ch. 26. (Heindorf).

129 The Scholiast Acro even in his time says on this passage: Campanum in morbum. Aut oris foeditatem aut arrogantiam. Dicuntur enim Campani foedi osse, arrogantes. Sic foeda accipiamus. Aliter, Campani, qui et Osci dicebantur ore immundi. Unde etiam Oscenos dicimus. (As to the Campanian disease, this is either foulness of mouth, or arrogance. For the Campanians are said to be foul, arrogant. So let us take it as foul. In another sense, the Campanians, who were also called Oscans are filthy of mouth. For which reason we say Osceni—obscene). Lambinus expresses himself yet more distinctly: Campani, qui antea Osci dicebantur, habiti sunt ore impuro atque incesto; τοῦτ’ ἔστι τῷ στόματι αἰσχροποιοῦντες καὶ λεσβιάζοντες, morbum igitur animi intellige, ut Od. I. 37. (The Campanians, who were previously called Oscans, were considered of impure and abominable mouth; that is to say as acting uncleanly with the mouth or Lesbianizing; understand therefore a mental disease, as in Od. I. 37.). The Latin Morbus is frequently so used.

130 Homer, Iliad XI. 233.

(Now him Atreides missed, and his spear was turned aside past him, and the point sped rushing past the very edge of his chin). Similarly Diogenes according to Diogenes Laertius’(VI. 53.) report parodied the Homeric verse (Iliad X. 282): “No sleeper must drive a spear through your back,” as he woke a handsome youth, who lay incautiously asleep.

131 In Festus, under the word bigenera (hybrids), we read: Cicursus ex apro et scropha domestica, (Cicursus from the wildboar and the domestic sow). Comp. Varro, De L. L. bk. VII. p. 368. edit. Sp.

132 Aristotle, De Generatione Animalium, bk. IV. ch. 3., Παραπλήσιον τούτῳ καὶ τὸ νόσημα τὸ καλούμενον σατυρίασις· καὶ γὰρ ἐν τούτῳ διὰ ῥεύματος ἢ πνεύματος ἀπέπτου πλῆθος εἰς τὰ μόρια τοῦ προσάπου παρεμπεσόντος ἄλλου ζώου καὶ σατύρου φαίνεται τὸ πρόσωπον. (Akin to this also is the disease known as Satyriasis; for in this complaint, in consequence of the super-abundance of rheum or crude humour that has become segregated to the regions of the face, the latter seems that of a strange animal or a Satyr).

133 Besides Acro, Florus Christianus also, in his notes on Aristophanes’Wasps v. 1337., referred the morbus Campanus to fellation, saying, Hac detestanda libidine iuxta Lesbios usi sunt etiam Campani sive Nolani, ut ex Ausonio et Horatio patet, quorum testimonia non arcessam, quia hoc occupatum ab eruditioribus. Hoc tantum dicam, aenigma illud, quod in Clodii Metelli uxorem iactum putant: In triclinio Coa, in cubiculo Nola, respicere ad hanc Lesbiam et Campanam foeditatem. (This hateful form of lust was practised by the Campanians or Nolans, as well as by the Lesbians, as is manifest from what Ausonius and Horace say,—whose evidence however I will not quote, this ground being already preoccupied by more learned writers. This much only will I add, viz. the riddle that was directed against the wife of Metellus Clodius: “On the banquet-couch a Coan, in the bed-chamber a Nolan,” and which is thought to allude to this Lesbian and Campanian abomination). The riddle is found in Quintilian, Instit. Orat. VIII. 6.; but is differently explained in Forberg, loco citato p. 283. He says: Coam dici, quod voluerit in triclinio coire, Nolam, quod noluerit in cubiculo, (that she was called a Coan, because willing to have intercourse on the banquet-couch, a Nolan, because unwilling to do so in the bed-chamber), that is to say, Clodia would satisfy her lust only publicly, not in private.

134 Hier. Magius, Bk. V. De sodomitica immanitate ad Leg. cum vir nubit. 31. C. ad leg. Jul. De adulter.—Wolfart, Diss. de sodomia vera et spuria in hermaphrod. Erfurt 1743.—Bechmann, De coitu damnato. Pt. II, ch. 1.—Schurig, Gynaecology, § 2. ch. 7.

135 Plutarch, Bruta animalia ratione uti, (That brutes employ reason), ch. 15.

136 Lucretius, De rerum natura, bk. V. 888.,

(Never suppose that the Centaurs could be framed from man and the bestial seed of horses, and were not so framed). Clement of Alexandria, Coh. p. 51. Aristonymus the Ephesian begat with a she-ass, Fulvius Stella with a mare, the former a girl, the latter a boy. Plutarch, Parall. ch. 26.

137 Leviticus, Ch. XX, 15-19., “And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death.” Comp. Philo, De specialibus legibus,—Works, edit. Mangey, Vol. II. p. 307.

138 Plutarch, Bruta animalia ratione uti, (That brutes employ Reason), ch. X., ὁ Μενδήσιος ἐν Αἰγύπτῳ τράγος λέγεται πολλαῖς καὶ καλαῖς συνειργνυμένος γυναιξὶν οὐκ εἶναι μίγνυσθαι πρόθυμος· ἀλλὰ πρὸς τὰς αἰγας ἐπτόηται μᾶλλον. (The Mendesian Goat in Egypt is said, though shut up with many beautiful women, not to be eager to have intercourse with them; but rather is he inflamed towards the she-goats). Yet this did sometimes happen; Herodotus, Hist. bk. II. ch. 46., Καλεῖται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης· ἐγένετο δ’ἐν τῷ νομῷ τούτῳ ἐπ’ ἐμεῦ τοῦτο τὸ τέρας. γυναικὶ τράγος ἐμίσγετο ἀναφανδόν· τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο. (Now the goat and Pan are called in Egyptian Mendes; and there occurred in this district in my time the following marvel,—a he-goat had intercourse with a woman openly; and this came to be an example among men). Strabo. XVII. p. 802., Μένδης, ὅπου τὸν Πᾶνα τιμῶσι, καὶ ζωὸν τράγον· οἱ τράγοι ἐνταῦθα γυναιξὶ μίγνυνται. (Mendes, where they honour Pan, and a live goat; the he-goats there have intercourse with women). In a fragment (from Pindar) there given, we read:

(The furthest mouth of the Nile, where bucking he-goats conjoin with women). The Museum Herculanense actually preserves representations of the thing on Monuments. Plutarch, De solertia animalium (Of the Intelligence of Animals), ch. 49., relates a similar case even with crocodiles, which was said to have happened at Antaeopolis.

139 Boettiger, “Sabina oder Morgenscenen in Putzzimmer einer Römerin,” (Sabina, or Morning Scenes at the Toilette of a Roman Lady), Bk. II. p. 454.

140 Pliny, Hist. Nat. Bk. XXXIX. ch. 4., Anguis Aesculapius Epidauro Romam advectus est, vulgoque pascitur et in domibus. (The snake of Aesculapius was introduced from Epidaurus to Rome, and is very commonly kept there, even in houses). Martial, bk. VII. Epigr. 86., Si gelidum collo nectit Gracilla draconem. (If Gracilla twines a clammy snake round her neck). Comp. Lucian, Alexander, Works, Vol. IV. p. 259. Philostratus, Heroic. Bk. VIII. ch. 1.

141 Suetonius, Vita Augusti, ch. 94.

142 This last statement acquires no little additional interest from the fact that according to more modern observations on the part of J. Carver (Voyage dans l’Amérique Sept., etc. trad. de l’Anglais,—Travels in North America, etc., transl. from the English, Yverdun 1784., pp. 355 sqq.) and Crêve-Cœur (Lettres du Cultivateur Américain,—Letters from an American Farmer, Vol. III. p. 48), the bite of the rattle-snake would appear to call up on the skin of the person bitten, each recurrent year, marks resembling the hue of the snake. Comp. C. W. Stark, “Allgem. Pathologie” (General Pathology), Leipzig 1838. p. 364. Perhaps too the expression κίναδος belongs in this connection, of which the Scholiast on Aristophanes, Clouds 447., says, εἶδός τι θηρίου.—κακοῦργος οὖν, φησὶν, ὡς ἀλώπηξ, τινὲς δὲ κίναδος ζῶον μικρὸν τὸ αἰδοῖον εἰςσωθοῦν καὶ ἐξωθοῦν. (a kind of beast,—mischievous, they say, as a fox, but others say κίναδος means a little animal that forces its way in and out of the privates). Suidas brings forward the same statement, under the word κίναδος. From the connection in which Democritus mentions it in Stobaeus’Sermon. 42., περὶ κιναδέων τε καὶ ἑρπετέων (Of κίναδοι and Creeping Things), Schmeider in his Lexicon supposes it to signify snakes particularly. Again Schnieder, Arrian’s Indica p. 50., interprets it by ὄφις (a snake). The close resemblance with κίναιδος (Cinaedus) is striking.

143 Juvenal, Sat. VI. 332, 33.

(If he is sought in vain, and men are not to be found; she makes no delay, but straightway submits her rear to the donkey that is made to mount her). Comp. Appuleius, Metamorphos. Bk. X. 226. Pasiphaé’s bull is familiar to all. Comp. Suetonius, Nero II. Martial, Spectac. VI.

144 Jo. Jac. Reiske and Jo. Ern. Fabri, Opuscula medica ex monumentis Arabum et Ebraeorum, (Minor Medical Treatises derived from the Monuments of the Arabs and Jews), Revised edition by Ch. G. Gruner, Halle 1776. 8vo., p. 61.

145 Hippocrates, De aere aq. et loc., edit. Kühn Vol. I. p. 549.